Some consider the Bible as nebulous and a book concerning
which you cannot be sure. As a result of this basic view, they expect the Bible to be
presented not as a matter of fact but loosely, with a great deal of room for diversity of
opinion and compromise. "After all, we cannot be sure what the Bible teaches on
various subjects; therefore, we must be elastic and avoid dogmatism," we are told.
Not a few in the church, even among preachers, are of this persuasion. Thus, they consider
those who have deep conviction and are resolved in their beliefs and understandings of the
teachings of the Bible as dogmatic, arrogant, and "those who think they know it
all." How should we view the basic teachings of the Bible, fluidly or as matter of
fact? To answer this question, I call your attention to the following passage:

"1: Forasmuch as many have
taken in hand to set forth in order a declaration of those things which are most surely
believed among us, 2: Even as they delivered them unto us, which from the beginning were
eyewitnesses, and ministers of the word; 3: It seemed good to me also, having had perfect
understanding of all things from the very first, to write unto thee in order, most
excellent Theophilus, 4: That thou mightest know the certainty of those things, wherein
thou hast been instructed" (Lk. 1: 1-4).

While the foregoing statements particularly concern the gospel
we call Luke, what is said basically applies to the entirety of God's word. This is why
there is only "one faith," it is totally sufficient, and must be believed and
loyally defended (Eph. 4: 5; 2 Tim. 3: 16, 17; Jude 3). Consider the language of
verse three: "It seemed good to me also, having had perfect understanding of all
things from the very first " (KJV). If we literally translate the statement we
have, " having investigated (parekolouthekoti) from their source (anothen) all
things (pasin) accurately (akribos). Hence, God's word is "sure" and that in
which one can confidently believe (2 Pet. 1: 19; Acts 27: 25). Also of interest is the
purpose clause (reason for the writing of "Luke"): "That thou mightest know
the certainty of those things, wherein thou hast been instructed" "Thou might
know" is from the Greek epignos (epignosis), to know fully. W. E. Vine comments on
epignosis in this fashion, "denotes exact or full knowledge, discernment,
recognition " (Expository Dictionary of New Testament Words). Consider
now the expression "the certainty." Asphaleia (Greek word from which
"certainty" is translated) means, "primarily, not liable to fall,
steadfast, firm, hence denoting safety" (Ibid.).

Beloved, the Bible is not a collection of speculative,
uncertain, and theoretic teachings that produce a "could be, might be"
philosophy and mindset. We are to "know the truth" and the truth sets free,
Jesus said (Jn. 8: 32). The ones described by Peter who had fallen away had "known
the way of righteousness" (2 Pet. 2: 21). "Known" is from epignosis. Hence,
they did not almost know, know in part, or possess abstract knowledge: they had fully
known the essentials of the gospel. Such knowledge causes one to speak boldly and with
authority (Acts 4: 13, Tit. 2: 15, Eph. 6: 19). The scriptural preacher is not mealy
mouth, indecisive, and inconclusive in his preaching and teaching. He speaks as one who
knows, fully knows the will and word of God (2 Cor. 3: 12, cp. Phili. 1: 14, 2 Tim. 4: 2).

Having examined relevant words and teachings concerning the
confident manner in which we are to believe, accept, and teach God's word, let us now make
some applications:

The Sonship of Jesus.
Modernism wants us to believe "Jesus was just a good man, perhaps a prophet."
Some in the church are saying, "Jesus was just an ordinary guy, like you and
me." However, the scriptures irrefutably present Jesus as the Son of God, the only
begotten of the Father (Jn. 3: 16, click on "The Only Begotten"
to read more). Sonship necessarily means the son partakes of the nature of his father; in
Jesus' case, he is deity (Jn. 10: 36). We either believe in Jesus' Sonship or we are
doomed to "die in our sins" (Jn. 8: 24).

The plan of salvation for the
non-Christian. Not all will be saved, according to the scriptures. In
fact, only a few will enjoy salvation (Matt. 7: 13, 14). Only a few will be saved because
the vast majority will not "obey the gospel" (Rom 10: 16). Belief, repentance,
confession of Christ's deity, and water baptism for the remission of sins are set forth as
the means of the sinner obtaining salvation (Jn. 8: 24; Acts 17: 30, 31; Rom. 10: 9, 10;
Acts 2: 38). The child of God enjoys forgiveness and continued salvation as he "walks
in the light" and "confesses his sins" (I Jn. 1: 6 ff., click on "Salvation").

The church Jesus built.
Jesus did build his church, as promised (Matt. 16: 18, 19, Acts 5: 11). Jesus' church is
made up of all the saved of the earth, universally speaking (Eph. 5: 23, 24, 27).
Christians in a given locality band together and form a local church (I Cor. 1: 2, Rev. 2,
3). The work of the church is edifying the saved, teaching the lost, and administering
need to saints on occasion (Eph. 4: 16; I Tim. 3: 15; Acts 4 ff.). The church is not a
glorified social club, welfare society, or after thought on God's part (click on "The Church Jesus Built," "The Work
of the Church," and "The Society System" to
read more).

How the Christian is to live.
The teaching that "how a Christian lives has nothing to do with his salvation"
may be comforting to some; however, it is patently false (Eph. 4: 1). The Christian must
grow or be lost (2 Pet. 1: 5-11, Col. 1: 10, Gal. 5: 4). Holiness of life is a requisite
and teaching and contending for the gospel is part of being a Christian (Phili. 2: 16;
Jude 3). The Christian is to be an active member of a faithful local church, fulfilling
his various duties (Heb. 10: 25-31, see "Who is a Christian").

The scriptures offer no doubt
regarding heaven and hell. Heaven and hell (geheena) are real places that
God has prepared (Jn. 14: 2-4; Matt. 25: 41). Heaven will be a place of indescribable
bliss that the saved will enjoy for ever and hell shall be a place of horrible torment
which will be suffered for an eternality (Rev. 21, 22, Matt. 25: 46; Mk. 9: 42, Matt. 25:
46, "Heaven," "Hell").

The Bible is presented as the
source of faith and standard of conduct and teaching. Faith is not
miraculously and directly imparted, as some teach. Faith "comes by hearing and
hearing by the word of God" (Rom. 10: 17). The miracles of Jesus are designedly
recorded to produce faith (Jn. 20: 30, 31). Paul knew Peter and others had sinned because
"they walked not uprightly according to the truth of the gospel" (Gal. 2: 14,
11-13). We know those to whom we are to extend fellowship by the fact they teach and bring
"the doctrine of Christ" (2 Jn. 9-11). As a consequence of the importance of
God's word, we must not "add or subtract," pervert or alter, or hold back the
gospel of Jesus Christ (Rev. 22: 18, 19; Gal. 1: 6-10; I Cor. 9: 16). All religious
controversy must be settled by the authoritative word of God (I Thes. 5: 21, see, 19, 20;
Acts 17: 2, see "Authority").

Conclusion: In this age of theory and "we can not know
for sure about anything," it is wonderful to have a belief system concerning which we
may "know with certainty." Please consider the succinct comments of Commentator
Matthew Henry regarding Luke 1: 4: "It was intended that he should 'know the
certainty of those things,' should understand them more clearly and believe more firmly.
There is a 'certainty' in the gospel of Christ, there is that therein which we may build
upon; and those who have been well instructed in the things of God when they were young
should afterwards give diligence to 'know the certainty' of those things, to know not only
what we believe, but why we believe it, that we may be able to give a 'reason of the hope
that is in us'" (Matthew Henry's Complete Commentary on the Bible).